HANUMAN CHALISA-English version (Poetry)

Hanuman chaalisa in englishWhile reading & discussing Hanumaan Chalisa with friends & others I realized that there was a need to translate Hanumaan chaalisa in English.We have many friends all over the globe who have a lot of interest in indian spiritual scriptures & text.But language does play as a barrier at times.Worse,if things are translated to english prose the charm of reading a poem is lost.Anybody who has read the translation of Rabindranath’s poems in english must have gone through this.

Hanumaan Chalisa is not just a simple prayer or spiritual text,it has a mystical quality too.Those who do “paath” or repeated reading know the impact of this.It has a transcendental quality.A mere seven time reading in one go would make you realize that.Further, it has some very subtle messages to achieve devotion to the lord & the endless happiness,one searces throughout life.

The very beginning of this chalisa marks the importance of “Enlightened Teacher” or Guru in finding & traversing the path of enlightement.In this “kalyug” when humanity is too preoccupied with gadgets & materialistic pleasures,Tulsidass ji has given us something to guide our path forever.The worldly pleasures are “anitya” or temporary as mentioned by SriKrishna in Geeta.But this Hanumaan Chalisa is a rock in this ocean of the world of “maya” which can provide us a strong foothold in the eternal quest of absloute truth & would also protect us from being swayed away.

I apologise in advance,if there has been a contextual error or mistake in translating this great text.I would be indebted to you if you take pains to point out my mitakes & give me a chance to improve upon.

“Buddhi-heen tanu Jaanike,Sumiro Pawan Kumar”–Consider me an Imbecile mortal,O pawan Kumar !

with the mud of SriGuru’s Lotus feet,
I cleanse the mirror of my mind,
& describe the noble fame of Raghubeer,
which shall provide me results of four kind,

Consider me imbecile mortal,
O Pawankumar I keep you in my memory,
Grant me strength,knowledge,wisdom
Take away my stress & penury
                          HANUMAN CHALISA

Hail Hanuman,an ocean of Wisdom & Quality,
Hail the Ape-king,illuminating worlds numbering three,

Ambassador of Ram,Unmatchedly Strong,
Anjani’s Son,Pawansut crowned,

Very Brave,Warrior body,Vajra like strong,
Friendly with good ideas,removes ideas wrong,

Golden body & an handsome wear,
Wears earrings,has curly hair,

Carries Vajra & Flag in his hands,
On his shoulder,Janeu strands,

Son of Shankar & Kesari,
world bows of glory of thee,

Knowledgeable,virtous & very clever,
Ram’s purpose,he is ready to go ever,

Fond of listening to Ram’s story of any kind,
Ram,Laxman & sita reside in his mind,

To appear before Sita,he adopted a Small size,
To destroy the Lanka,grew his size otherwise,

Took mega size to kill the demon,
Ramchandra’s works were well done,

Braught Sanjivni,saved Laxman from the Death Cart,
Sri Raghubeer was delighted deep in the Heart,

Raghupati praised him heartily,
you are like Brother Bharata to me,

Your glory,Each pore of my body sings & glows,
saying so,Sripati held him in embrace close,

Sanakadik,Brahma, & many other sages,
Narad,sarad have sung his praises,

Yam,Kuber & lord of the directons & the two pole,
Even Poets & Folk singers can not describe him in whole,
Because of you,Sugriva was indebted,
You made him meet ram & kingship was begetted,

As your advice Vibhishan follows,
Became Lankapati,whole world knows,

Thousands of miles away was the Sun,
Gulped it like a juicy fruit,was your fun,

Kept the ring of Lord,in your mouth,on air you went alight,
Unamazingly,you crossed the sea in a single flight,

Worldly tasks,as one may face,
Become easy,just by your grace,

At ram’s gate,you stand as a sentry,
Without your permission,nobody gets an entry,

In your shelter,all kinds of happiness lies,
In your saviour,all fear flies,

You only can hold your aura in poise,
the three lokas,tremble with your voice,

Ghosts & evil spirits,take a flight,
at the mention of your might,

Destroyer of disease,you take away stress unwanted,
whenever Hanuman,your name is chanted,

Hanuman removes troubles of all kind,
one who remembers him in act,word & mind,

Ram the ascetic king,is above everything,
accomplishment to his tasks you bring,

Desire one may have of anykind,
Fine results in life,he will find,

your fame extends to the “yugas” four,
your fame lights,world to the core,

Hermits,saints & sages you guard,
Destroyer of demons,adored by Ram,the lord,

Giver of eight siddhis & prosperities numbering nine,
such power granted by Mother Janki to thine,

Ram’s love chemistry,you retain,
Forever in his service ,you may remain,

singing of you,Ram,one gains,
Overcomes multiple lives pains,

Such a one,will leave for ram’s city,at the time of demise,
Forever will be called a devotee of ram,by the wise,

Other gods,may not pay a heed,
Hanumat always responds in need,

Obstacles are overcome,one gets rid of pains,
One who regularly,chants his names,

Hanuman Gusai,accept prayers of this lowly creature,
shower your blessings,like a teacher,

One who recites this text,many a time,
is freed from binding,gets pleasure sublime,
One who recites,hanman chalisa courses,
attains all powers,Lord Shiva endorses,

“Tulsidass” forever a servent of the lord,
Lord in my heart,take an abode,

Son of the windgod,crisis averter,lords Pious statue,
Ram,Laxman & Sita reside in my heart,by virtue,


Hanuman Chalisa

APORAKSHAANUBHUTI of Sri Adi Shankaracharya

This is one of the greatest tretise by Sri Adi Shankaracharya where he explains step-by-step approach to SELF-REALIZATION.

So great is the truth in his words that at places he also seemingly confronts the BhagwadGita to uphold the ULTIMATE TRUTH or the BRAHMAN !


AdiGuru with his disciples


Translated by Swami Vimuktananda
   1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
   2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
   3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
   4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
   5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination.
   6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
   7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
   8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
   9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta.
   10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.
   11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
   12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
   13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
   14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
   15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
   16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry.
   17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
   18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
   19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
   20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,
   21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
   22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
   23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
   24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
   25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
   26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
   27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
   28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
   29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
   30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
   31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
   32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?
   33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
   34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?
   35. Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?
   36. So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?
   37. There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
   38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
   39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
   40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
   41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
   42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
   43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
   44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
   45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
   46. From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
   47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
   48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.
   49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
   50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.
   51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
   52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
   53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
   54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
   55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
   56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
   57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
   58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
   59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).
   60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
   61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
   62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
   63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
   64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
   65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
   66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
   67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
   68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
   69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
   70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
   71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
   72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
   73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
   74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
   75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
   76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
   77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
   78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
   79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
   80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
   81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
   82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
   83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
   84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
   85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
   86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
   87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
   88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
   89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
   90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
   91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
   92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
   93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
   94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
   95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
   96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
   97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
   98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
   99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
   100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
   101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
   102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
   104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
   105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
   106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
   107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
   108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
   110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
   111. The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
   112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
   113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana (eternal Brahman).
   114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
   115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
   116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
   117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
   118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
   119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
   121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
   122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
   123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
   124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
   125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
   126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
   127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
   129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
   130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.
   131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
   132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
   133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
   134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
   135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
   136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
   137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
   138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
   139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
   140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
   141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
   142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
   143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
   144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.

VEDANTA & Life’s important questions

Since childhood I have wondered about the world, its existence & its intricacies, and Ihave been perplexed about LIFE.VEDANTA has been an eye-opener about the greatest truths of life and Iam writing this blogpost to share the same.

Does life happen or It is a mirage? Like the happenings of a movie in a theatre.VEDANTA has tried to answer most of these questions. Rather, it prompts us to ask the “right questions”.

Before I begin, we must know that the way mankind tries to know about anything in life is by questioning it. Then formulating a possible explanation or hypothesis, then attempting an experiment to recreate the whole process & finally theorizing the entire happening.

Modern science has only this approach to explain whatever is happening right from Physics to Metaphysics.

The basic flaw which lies in this kind of observation & analytical science is that at the very beginning, the “observer” or the scientist assumes certain facts such as the nature of the Subject & the object, the observation & the definition of the perceived.

E.g. in an attempt to know about the basic nature of life or biological process I presume that the “observer” or me is different from what is being observed or the “subject”. I assume myself to be real, I assume my observations to be real, I assume my thoughts to be uniform & concrete, nfurther I assume the phenomenon to be replicate.

VEDANTA is the highest science or we call it the science of all sciences. Before beginning to make assumptions, it hits right on the basic fallacy.

VEDANTA says “Does the subject know itself?”

Or for me the question can be “WHO AM I?”

Because until & unless I know the real nature of I & mine how can I comment, percieve & decide about what is real & unreal.

“WHO am I” is the very beginning of observation. The most important question one needs to ask. The most valid question.

Other valid questions that follow are:

Am I constituted by my likes & dislikes?

What do I remain if I am devoid of all my likes & dislikes? i.e Who is Tushar Dashora,if he is imagined without his likes & dislikes?

Is the body me? If it is than which day, what time? as I have outgrown my body from childhood to youth & shall do so till old age.

Biologically the cells have been replaced & I get a completely new body every 3 months. Where do I remain If I am being renewed every3 months?

Am I the same as I was few days, few years or few months back? If I am than am I the same 100%?

If not what has changed & what has still remained the same?

What would I be if I were not Tushar Dashora?

For that sake would I still be Tushar Dashora? or Rohit Kumar or Sheikh Mehmood or Jon deCosta.

Is my name real?

So I am not the body, and I am not the name.

If I am an embodied consciousness,than who is percieving what? Did I begin with birth & would end with death?

Yes that can be a very acceptable explanation for a Lot of people but in that case I am not real!-As Vedanta says,the only criteria for calling anything real is that it should exist beyond the frame of space & time. “Desh or Kaal ki seemaon ke pare”.

If this is how I began? ie at birth & will end at death. I have no objections to this observation but than can somebody prove this fact to me beyond doubt?

If I see an actor appearing in a play & disappearing after some time,is it right to conclude that-this was all?

So is it the complete truth what we are percieving by our senses?

If it is all than where was I in deep sleep when my mind with the help of my senses did not perceive anything? or where was I when the mind was busy showing me the “Dream world”.

Is perception by senses the whole truth? Than what about Hypnosis?

Is it not possible that whatever we are seeing & perceiving by our senses & mind is just a DREAM WORLD, transient, temporary by nature.

Supposed to be abolished any moment as per the will of the dreamer?

Is it right to presume that the “Observer” or the subject is not part of the “Observed” or the “Object”?

If it happens to be than, according to Einstein, ”it is not possible to know the frame if we are part of the same frame”

Than if some realized saint or Vedantics claims to know the absolute consciousness than which part of his has perceived that?

Doesn’t the tool (or the individual consciousness) than has the same property as that of the cosmic consciousness, if one is able to perceive the other?

the questions & this blogpost to be continued…..

Published in: on January 11, 2010 at 8:48 am  Comments (1)  
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Platonic love & Vedanta

From the time of conception of humanity, Love & sex has been an intriguing issue. And Platonic Love-or to put it briefly without going in the history & linguistic details is-“Love without Sexual attraction”.

For all kinds of LOVE Religions have created do’s & don’ts, societies have created moral boundations, philosophers have preached up to 7 kinds of love & Mystics have fallen for it.

PLATONIC LOVE-An issue where much is to be talked debated yet less to be understood. Much to shout about, criticize, yet less to be felt. While in truth it is an issue which can be dealt or commented by only somebody who has ever experienced it. It has been felt by Sufis, vedantics, & mystics. While it is difficult to comprehend, yet it is beautiful to have. It is like something which fills the air without the passion of sexuality.

Great people have affirmed it & still great have denied it & gone up to the level of saying, “Platonic love is nothing more than Platonic non-sense”.

But, as far as the VEDANTIK view point of the soul goes-“soul is neither male, nor female”. The maleness, femaleness or the gender is something associated with the body. While Vedanta claims that the body is transient & temporary as opposed to the soul. If we stick to the strict definition of human love to be between persons of 2 gender than will we deny love between friends, relatives etc?

Is it not possible that at a level of love,LOVE becomes a value in itself & the gender identification dissolves. The Sufi’s have preached & practiced RUHAANI love which they claim is towards their “Allah” who is their eternal lover & “mashooque“. Is their claim a fraud? What about the spiritual bonding between Swami Vivekananda & Sister Nivedita. The same story repeats in one of the Upanishads where “Yagyavalkya” interacts with his second wife ‘Maitraiyi”.

Is it necessary that if 2 people of opposite sex interact, sexual interaction must happen?

Is it not possible that there are people who have experienced “SILENCE” in each other’s company?

Is it not possible for a young man & lady to share without communicating with words?

Is it not possible that we hold hands without our hormones generating a thrill in our body & mind?

Is it not possible to experience time-lessness, ego-lessness & space-lessness in the company of a close buddy?

Is it not true that each man & woman who has ever fallen in love have experienced something similar to platonic love in the very beginning of their relationship?


The truth is PLATONIC LOVE exists. Or how else could we explain “soul-mates”.


The VEDANTIK concept of soul doesn’t allow to ascribe gender to soul .And if  such a fact is denied by people who have not experienced it than this is selective vision & nothing else.

If we deny the presence of “PLATONIC LOVE” because a group of people or the majority has not experienced it, than the majority also does not have knowledge of “SPECIAL THEORY OF RELATIVITY” of Einstein? Can we deny that too?

At places, mankind has to rely on selective people & their selective experiences.

VEDANTA describes true knowledge to occur only in presence of true seeker (the student),true solver (the guru) & true treatise (the shastra or scripture).In mentioning the types of proofs-direct & indirect-VEDANTA mentions proof as a statement of an

“Aaptpurusha” or one who has seen or been through the experience. If we simply reject what we have not seen than how do we accept hypnotism? What do we can say about out-of-life-experiences?

What about meditation? the achieving of “Nirvikalp samaadhi” etc.

There always has been & their will always be a group of mankind who’ll deny whatever extraterrestrial exists .Because as OSHO says-“the greatest truths of universe

are revealed to individual souls & not groups”.

Groups cause riot, hooliganism & arson. They are never enlightened.

“Dekha hai bheed ho dhote hue vyarth,anushasan-heenta ka bhojh !

Par nahi dekha,kisi bheed ne tod liya ho balaat!

Kisi Vyakti ki antas chetna ka a-mlan Parijaat!”

It is individuals who experience LOVE, AFFECTION, CARE, FRIENDSHIP & not groups. Mankind as a group always enjoys analysis (cut & see), individuals cause synthesis (join & experience).

Mankind tries to know the frog by dissecting, while they see the viscera, they lose the frog.

Are we not doing the same trying to analyze “PLATONIC LOVE” rather than cherishing the experience.

As Ghalib puts it-“Won naa samjhe hain, naa samjhenge yaarab hamaari baat,

                               Kehte hain ki Ghalib ka hai aandaz-e-bayyan aur!!!

And what does one have to say about what went between Lord Krishna & Radha. She is supposed to be the soul-mate of KRISHNA.

And this calls for another article,

More next time……..

The Unity in duality!-Quantum Physics & Vedanta

the atom

There are two ways of trying to know anything. Only two to be precise, there can be no third way! The First is which Science employs-knowing the subject. Herein the basic assumptions that the subject knows itself & tries to find out about the objective the WORLD (the external world).Here we may substitute PHYSICS also for Science as PHYSICS is the most aggressive branch, out of all. It is the true Science-rest all are applied sciences.

When mankind begins for such a journey, one thing is presumed that everything is already known about the subject or the KNOWER or the Human mind,or Consciousness to be precise.

There can be one more way, the way of spirituality or VEDANTA-the most enlightened form of spirituality. This way begins from introspection, without presumptions & prejudices. VEDANTA says that the subject itself is unknown!

According to VEDANTA, presuming the world to be objective is a flawed thinking. Unscientific of course! How can the subject (Me or the human mind) know the object (world or Physical realm) if I myself do not

know my own basic nature? or HOW DO I KNOW WHAT I KNOW?.VEDANTA attempts to know objectively the KNOWER. In such an attempt, it gradually reaches a stage where it discovers that the basic attempt

to objectively know the world itself, or to consider the Physical world separate from us is incorrect. There is no true Physical world except in our thoughts. It is just the consciousness which perceives, names, analyses & concludes about the World. Hence, the great discovery of VEDANTA is that the subject (the KNOWER) itself is the object & hence can not know the world objectively.

To put it simply, CAN THE PART KNOW THE WHOLE?. The beauty of VEDANTA is that it does not conclude on preformed hypothesis, rather than getting answers it creates some of the most beautiful questions.






WHAT IS-“the IS”?



The whole observations of Vedanta are far more scientific & complete than of the modern sciences. And hence many common observations occur. The famous Bell’s theorem forces us to accept the validity of the concept of BRAHMAN-the ultimate consciousness.

Some of the conceptual enigmas of Quantum Physics are also explainable by VEDANTIK deliberations. e.g Modern Quantum Physics now knows that all matter on this earth is practically composed of sub-atomic particles

such as protons, neutrons & electrons. These particles have the same nature, no matter what element they constitute i.e the electron of carbon is essentially the same as that of Hydrogen.

Hence all matter being composed of one thing only seems plausible.

Second the basic constituent particle i.e electron displays dual nature-both MATTER & WAVE-both explainable with PHYSICS Experiments. Same way light also displays “DUAL NATURE”-explained well by Photo-electric effect & Young’s double slit interference experiment.

As a VEDANTIK, my humble submission is that the attempt to know weather matter is particle or wave & the same way for light is futile. Honestly, it is MATTER-O-WAVE. Sometimes matter, sometimes wave. Because, the duality of wave & matter is artificial! Not real. Nothing is there which is only matter or only wave!!!

The human senses have a limit of knowing-both upper & lower limit.

e.g. we hear 20 hz & then up to 20,000 Hz (Infrasonic & Ultrasonic being inaudible).Same goes for eyes (eyes do not see distinct object in less than 1/20 sec),similar for nose (Dogs smell very well what we can’t).

the touch receptors at the back of man can’t distinguish two points of touch if separated by less than 20 cm. The list of limitation of human senses can go on & on & on.

The instruments of PHYSICS laboratory are nothing but extension of our sense organs only. e.g. a microscope is a better eye, a particle counter is a better sense organ.But alas all in vain!

The famous theorem that” the position & the velocity of a particle can not be simultaneously known” puts a stop to the knowing of “simultaneous” events. As nothing can travel faster than speed of light ,than how do we know what is simultaneous?

VEDANTA says that the subtle or “sukshma” is something which can not be comprehended by sense organs. However, refined or better the equipment may be. The consciousness doesn’t exists in the frame of space & time, the sense organs do.


The famous Einstienian observation that “we can not objectively know the frame, if we are a part of the frame”

To put it simply, how can a man in train see/observe the train if he is inside the moving train? The actual right observation will be made only by a man on platform!

Now for the big result-that -if we are able to comprehend something which is out of frame of space & time than the tool is also out of frame of space & time.

Hence, the big mahavakya-Tat Twam asi!!! (Thou are that!!!).

In meditation, the VEDANTIK knower discovers that the all pervading, all existing consciousness is out of the frame of space & time. If such a perceived consciousness, the Godly consciousness, the eternal space or the BRAHMAN can be perceived than it is a true by corollary that the knowing consciousness or the enlightened consciousness is also of the same nature as BRAHMAN.

The following example contains the answer:

When we create a pot, than we observe that the pot contains some space. Let’s call it “POTSPACE” or the GHAT-AKASH. Now suppose the pot is broken than where does the space in the pot go?


Is it where it is?

Did it appear & disappear with the pot?

Was it not there, from the very beginning?

The VEDANTIK knows that the appearance & disappearance of space is just an illusion. There was always one space from the very beginning-the eternal space. Nothing appeared & nothing disappeared. The creation & destruction of the pot creates the illusion.

Apply it on your life.Your birth & death.And you’ll know it all.


The Man makes the mistake of associating himself to be the pot, while he is the space itself. But, this realization of being the eternal space doesn’t occur easily.

While dreaming-Is it easy to know that you are dreaming?

Arise,Awake & Stop not till the goal is achieved!  (Kathopnishad)

Yog-Vashistha Saar by Sh.Raman Mahirshi

This is the most consice summary of my favourite Spiritual Text-Yog-Vashistha

I am posting it for the convinience of all my visitors.Keep checking my blog for more similar articles.

This is the story of  How Lord Rama attained enlightenment by listening to the Great realized soul-Mahirishi Vashistha.

This following text is the summary of the entire discourse by Mahirshi Raman-another great master & realized soul.

Yoga Vasishta Sara  by Sri Ramana Maharshi

 Chapter One


1. Salutations to that calm effulgence which is endless and unlimited by space, time etc., the pure consciousness which can be known by experience only.

2. Neither one who is totally ignorant nor one who knows it (i.e. Truth) is eligible to study this book. Only he who thinks ‘I am bound; I must become free’ is entitled to study it.

3. Until one is definitely blessed by the Supreme Lord he will not find either a proper Guru or the right scripture.

4. Just as a steady boat, O Rama, is obtained from a boatman, so also the method of crossing the ocean of samsara is learnt by associating with great souls.

5. The great remedy for the long-lasting disease of samsara is the enquiry, ‘Who am I?, to whom does this samsara belong?,’ which entirely cures it.

6. Not a day should be spent in a place which does not possess the tree of a wise knower of Truth with its good fruit and cool shade.

7. The sages are to be approached even if they do not teach. Even their talks in a light vein contain wisdom.

8. The company of sages converts emptiness into fullness, death into immortality and adversity into prosperity.

9. If sages were concerned solely with their own happiness with whom could those tormented by the sorrows of samsara seek refuge?

10. That which is imparted, O good soul, to a worthy disciple who has become dispassionate, is the real wisdom; it is the real purport of the sacred texts and is also the comprehensive wisdom.

11. Following the customary method of teaching is only for preserving the tradition. Pure awareness results solely from the clarity of the disciple’s understanding.

12. The Lord cannot be seen with the help of the sacred texts or the Guru. The self is seen by the Self alone with the pure intellect.

13. All the arts acquired by men are lost by lack of practice, but this art of wisdom grows steadily once it rises.

14. Just as an ornament worn round the neck is considered lost through forgetfulness and is gained when the mistake is realized, so also the Self is attained (when the delusion is removed) by the words of the Guru.

15. He is indeed an unfortunate person who, not knowing his own Self, takes pleasure in sense-objects, like one who realizes too late that the food eaten by him was poisonous.

16. That perverted man who, even after knowing that worldly objects are deceptive, still thinks of them, is an ass not a man.

17. Even the slightest thought immerses a man in sorrow; when devoid of all thoughts he enjoys imperishable bliss.

18. Just as we experience the delusion of hundreds of years in a dream lasting an hour, so also we experience the sport of maya in our waking state.

19. He is a happy man whose mind is inwardly cool and free from attachment and hatred and who looks upon this (world) like a mere spectator.

20. He who has understood well how to abandon all ideas of acceptance and rejection and who has realized the consciousness which is within the innermost heart -his life is illustrious.

21. On the dissolution of the body, the ether (consciousness) limited by the heart (hridayam) alone ceases to exist. People lament needlessly that the Self is extinct.

22. When pots, etc. are broken the space within them becomes unlimited. So also when bodies cease to exist the Self remains eternal and unattached.

23. Nothing whatever is born or dies anywhere at any time. It is Brahman alone appearing illusorily in the form of the world.

24. The Self is more extensive than space; it is pure, subtle, undecaying and auspicious. As such how could it be born and how can it die?

25. All this is the tranquil, One without beginning, middle or end, which cannot be said to be existent or non-existent. Know this and be happy.

26. O Rama, it is indeed nobler to wander begging about the streets of the outcasts (chandalas), an earthen bowl in hand, than to live a life steeped in ignorance.

27. Neither disease nor poison nor adversity nor any other thing in the world causes more suffering to men than such stupidity engendered in their bodies.


Chapter Two

Unreality of the World

1. Just as the great ocean of milk became still when the Mandara Mountain (with which it was churned by the Devas and the Asuras) became still, even so the illusion of samsara comes to an end when the mind is stilled.

2. Samsara rises when the mind becomes active and ceases when it is still. Still the mind, therefore, by controlling the breath and the latent desires (vasanas).

3. This worthless (lit. burnt out) samsara is born of one’s imagination and vanishes in the absence of imagination. It is certain that it is absolutely unsubstantial.

4. The idea of a (live) snake in a picture of a snake ceases to be entertained when the truth is known. Similarly samsara ceases to exist (when the Truth is realized), even if it continues to appear.

5. This long-living ghost of a samsara which is the creation of the deluded mind of man and the cause of his sufferings disappears when one ponders over it.

6. O Rama, maya is such that it brings delight through its own destruction; its nature is inscrutable; it ceases to exist even while it is being observed.

7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that the Self is not perceived even though it pervades all the limbs of the body.

8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or a mirage.

9. That which is not seen, though within us, is called the eternal and indestructible Self.

10. Just as the trees on the bank of a lake are reflected in the water, so also all these varied objects are reflected in the vast mirror of our consciousness.

11. This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a rope (when there is ignorance) and comes to an end when there is right knowledge.

12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments; when this desire subsides bondage becomes weak.

13. Like waves rising up from the ocean the unstable mind rises out of the vast and stable expanse of the Supreme Self.

14. It is because of that which always, of its own accord, imagines (everything) quickly and freely that this magical show (of the world) is projected in the waking state.

15. This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.

16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.

17. Similarly towns, houses, mountains, serpents, etc. are all in the eyes of the ignorant man, separate objects. From the absolute point of view; this objective (world) is the subject (the Self) itself; it is not separate (from the Self).

18. The world is full of misery to an ignorant man and full of bliss to a wise man. The world is dark to a blind man and bright to one who has eyes.

19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental concepts, constantly increases.

20. Like clouds which suddenly appear in a clear sky and as suddenly dissolve, the entire universe (appears) in the Self and (dissolves in it).

21. He who reckons the rays as non-different from the sun and realizes that they are the sun itself is stated to be nirvikalpa (the undifferentiating man).

22. Just as the cloth, when investigated, is seen to be nothing but thread, so also this world, when enquired into, is (seen to be) merely the Self.

23. This fascinating world rises like a wave in the ambrosial ocean of consciousness and dissolves in it. How then can it be different from it (i.e. consciousness) in the middle (i.e. when it appears)?

24. Just as the foam, the waves, the dew and the bubbles are not different from water, even so this world which has come out of the Self is not different from the Self.

25. Just as a tree consisting of fruits, leaves, creepers, flowers, branches, twigs and roots, exists in the seed of the tree, even so this manifest world exists in Brahman.

26. Just as the pot (ultimately) goes back to mud, waves into water and ornaments into gold, so also this world which has come out of the Self (ultimately) goes back to the Self.

27. The snake appears when one does not recognise the rope; it disappears when one recognises the rope. Even so this world appears when the Self is not recognised; it disappears when the Self is recognised.

28. It is only our forgetfulness of the invisible Self which causes the world to appear just as (the ignorance of the) rope (causes the) snake to appear.

29. Just as the dream becomes unreal in the waking state and the waking state in the dream, so also death becomes unreal in birth and birth in death.

30. All these are thus neither real nor unreal. They are the effect of delusion, mere impressions arising out of some past experiences.

Chapter Three

The Marks of a Liberated Person (Jivanmukta)

1. The knowledge of the Self is the fire that burns up the dry grass of desire. This indeed is what is called samadhi, not mere abstention from speech.

2. He who realizes that the whole universe is really nothing but consciousness and remains quite calm is protected by the armour of Brahman; he is happy.

3. The yogi who has attained the state which is beyond everything and remains always cool as the full moon is truly the Supreme Lord.

4. He who reflects in his innermost heart upon the purport of the Upanishads dealing with Brahman and is not moved by joy and sorrow, is not tormented by samsara.

5. Just as birds and beasts do not take shelter on a mountain on fire, so also evil (thoughts) never occur to a knower of Brahman.

6. Wise men also, like foolish men, (occasionally) make others angry, (but they do so only) in order to test their ability to control their innate feelings (that is to say to see how far the anger of other persons will affect them).

7. Just as the trembling (of the body) caused by the (imaginary) snake persists (for some time) even after realising that there is no snake, so also the effect of delusion persists (for some time) even after getting rid of all delusions.

8. Just as a crystal is not stained by what is reflected in it, so also a knower of truth is not really affected by the result of his acts.

9. Even while he is intent on outward actions (the knower of Truth) always remains introverted and extremely calm like one asleep.

10. Firmly convinced of non-duality and enjoying perfect mental peace, yogis go about their work seeing the world as if it were a dream.

11. Let death come to him (the knower of truth) today or at the end of aeons; he remains untarnished like gold buried in mire.

12. He may cast off his body at Kashi or in the house of an outcaste (lit. one who cooks dog’s flesh). He, the desireless one, is liberated at the very moment he attains knowledge (of Brahman).

13. To one who is desireless, the earth, O Rama, is (as insignificant as) the hoof-print of a cow, Mount Meru, a mound, space as much as contained in a casket and the three worlds a blade of grass.

14. Like an empty vessel in space (the knower of Truth) is empty both within and without, while at the same time he is full within and without like a vessel immersed in the ocean.

15. He who neither likes nor dislikes the objects seen by him and who acts (in the world) like one asleep, is said to be a liberated person.

16. He who is free from the knots (of desires) and whose doubts have been set at rest is liberated even when he is in the body (jivan mukta). Although he may seem to be bound, he is free. He remains like a lamp in a picture.

17. He who has easily (lit. as if in sport) cast off all his egoistic tendencies and has abandoned even the object of meditation, is said to be liberated even when he is in the body.

18. He who does not, like one blind, recognise (lit. leaves far behind) his relatives, who dreads attachment as he would a serpent, who looks upon sense-enjoyments and diseases alike, who disregards the company of women as he would a blade of grass and who finds no distinction between a friend and a foe, experiences happiness in this world and the next.

19. He who casts away from his mind all objects of perception and, attaining perfect quiescence, remains still as space, unaffected by sorrow, is a liberated man; he is the Supreme Lord.

20. The noble-hearted man whose desires of the heart have come to an end is a liberated man; it does not matter whether he does or does not practise meditation or perform action.

21. The idea of Self in the non-Self is bondage. Abandonment of it is liberation. There is neither bondage nor liberation for the ever-free Self.

22. If, by perceiving that the objects of perception do not really exist, the mind is completely freed (from those objects) there ensues the supreme bliss of liberation.

23. Abandonment of all latent tendencies is said to be the best (i.e. real) liberation by the wise; that is also the faultless method (of attaining liberation).

24. Liberation is not on the other side of the sky, nor is it in the nether world, nor on the earth; the extinction of the mind resulting from the eradication of all desires is regarded as liberation.

25. O Rama, there is no intellect, no nescience, no mind and no individual soul (jiva). They are all imagined in Brahman.

26. To one who is established in what is infinite, pure consciousness, bliss and unqualified non-duality, where is the question of bondage or liberation, seeing that there is no second entity?

27. O Rama, the mind has, by its own activity, bound itself; when it is calm it is free.


Chapter Four

Dissolution of the Mind

1. Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.

2. From this omnipresent and omnipotent Supreme Lord arose, like ripples in water, the power of imagining separate objects.

3. Just as fire born out of wind (fanned into a flame) is extinguished by the same wind, so also that which is born of imagination is destroyed by imagination itself.

4. The mind has come into existence through this (imagination) on account of forgetfulness. Like the experience of one’s own death in a dream it ceases to exist when scrutinised.

5. The idea of Self in what is not the Self is due to incorrect understanding. The idea of reality in what is unreal, O Rama, know that to be the mind (chittam).

6. ‘This is he’, ‘I am this’, ‘That is mine’, such (ideas) constitute the mind; it disappears when one ponders over these false ideas.

7. It is the nature of the mind to accept certain things and to reject others; this is bondage, nothing else.

8. The mind is the creator of the world, the mind is the individual (purusha); only that which is done by the mind is regarded as done, not that which is done by the body. The arm with which one embraces the wife is the very arm with which one embraces the daughter.

9. The mind is the cause of (i.e. produces) the objects of perception. The three worlds depend upon it. When it is dissolved the world is also dissolved. It is to be cured (i.e. purified) with effort.

10. The mind is bound by the latent impressions (vasanas). When there are no impressions it is free. Therefore, O Rama, bring about quickly, through discrimination, the state in which there are no impressions.

11. Just as a streak of cloud stains (i.e. appears to stain) the moon or a blotch of ink a lime-plastered wall, so also the evil spirit of desire stains the inner man.

12. O Rama, he who, with in-turned mind, offers all the three worlds, like dried-grass, as an oblation in the fire of knowledge, becomes free from the illusions of the mind.

13. When one knows the real truth about acceptance and rejection and does not think of anything but abides in himself, abandoning everything, (his) mind does not come into existence.

14. The mind is terrible (ghoram) in the waking state, gentle (santam) in the dream state, dull (mudham) in deep sleep and dead when not in any of these three states.

15. Just as the powder of the kataka seed, after precipitating the dirt in water, becomes merged in the water, so also the mind (after removing all impressions) itself becomes merged (in the Self ).

16. The mind is samsara; the mind is also said to be bondage; the body is activated by the mind just as a tree is shaken by the wind.

17. Conquer your mind first, by pressing the palm with the palm, grinding the teeth with the teeth and twisting the limbs with the limbs.

18. Does not the fool feel ashamed to move about in the world as he pleases and talk about meditation when he is not able to conquer even the mind?

19. The only god to be conquered is the mind. Its conquest leads to the attainment of everything. Without its conquest all other efforts are fruitless.

20. To be unperturbed is the foundation of blessedness (Sri). One attains liberation by it. To human beings even the conquest of the three worlds, without the conquest of the mind, is as insignificant as a blade of grass.

21. Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing -these are the means of conquering the mind.

22. To one who is shod with leather the earth is as good as covered with leather. Even so to the mind which is full (i.e. undivided) the world overflows with nectar.

23. The mind becomes bound by thinking ‘I am not Brahman’; it becomes completely released by thinking ‘I am Brahman’.

24. When the mind is abandoned (i.e. dissolves), everything that is dual or single is dissolved. What remains after that is the Supreme Brahman, peaceful, eternal and free from misery.

25. There is nothing to equal the supreme joy felt by a person of pure mind who has attained the state of pure consciousness and overcome death.

Chapter Five

The Destruction of Latent Impressions

1. O Rama, this enquiry into the Self of the nature or ‘Who am I?’ is the fire which burns up the seeds of the evil tree which is the mind.

2. Just as the wind does not affect the creepers in a picture, so also afflictions do not affect one whose understanding is fortified by firmness and (always) reflected in the mirror of enquiry.

3. The knowers of truth declare that enquiry into the truth of the Self is knowledge. What is to be known is contained in it like sweetness in milk.

4. To one who has realized the Self by enquiry Brahma, Vishnu and Shiva are objects of compassion.

5. To one who is fond of enquiring (constantly), ‘What is this vast universe?’ and ‘Who am I?’ this world becomes quite unreal.

6. Just as in a mirage the idea of water does not occur to one who knows (that it is a mirage), even so latent impressions do not rise in one whose ignorance has been destroyed by realizing that everything is Brahman.

7. By the abandonment of latent impressions or by the control of breathing, mind ceases to be the mind. Practise whichever you like.

8. O pure soul, cherish the association of sages and the true scriptures; you will attain the state of Supreme Consciousness not in the course of months but days.

9. Latent impressions cease to be active when one associates with sages, discards all thoughts of samsara and remembers that the body has to die.

10. O Raghava, even ignorant persons convert, by the firmness of their conviction, poison into nectar and nectar into poison.

11. When this body is taken to be real it serves the purpose of a body, but when it is seen to be unreal it becomes like space (i.e. unsubstantial).

12. O Rama, while lying on a soft bed you wander about in all directions with a dream body; but now (in this waking state) where is that body?

13. Just as a respectable man avoids contact with an outcast woman carrying dog’s flesh, so also one should discard the thought ‘I-am-the-body’, even if everything were to be lost.

14. When the aspirant (sadhu) thinks only of Brahman and remains calm and free from sorrows his egoity dies of itself.

 15. If one realizes the unity of things everywhere, one always remains tranquil, inwardly cool and pure like space without the sense of ‘I’.

16. If inwardly one is cool the whole world will be cool, but if inwardly one is hot (i.e. agitated) the whole world will be a burning mass.

Chapter Six

Meditation on the Self

1. I, the pure, stainless and infinite Consciousness beyond maya, look upon this body in action like the body of another.

2. The mind, the intellect, the senses, etc. are all the play of Consciousness. They are unreal and seem to exist only due to lack of insight.

3. Unmoved by adversity, a friend of all the world in prosperity, without ideas of existence and nonexistence, I live free from misery.

4. Inactive am I, desireless, clear as the sky, free from hankering, tranquil, formless, everlasting and unmoving.

5. I have now clearly understood that the five elements, the three worlds and I myself are pure Consciousness.

6. I am above everything; I am present everywhere; I am like space; I am that which (really) exists; I am unable to say anything beyond this.

7. Let imaginary waves of universe rise or fall in me who am the ocean of infinite Consciousness; there is no increase or decrease in me.

8. How wonderful that in me, the infinite ocean of consciousness, waves of jivas (individual souls) rise, sport for a while and disappear according to their nature.

9. The world which has come into existence on account of my ignorance has dissolved likewise in me. I now directly experience the world as supreme bliss of consciousness.

10. I prostrate to myself who am within all beings, the ever-free Self abiding as inner Consciousness.

Chapter Seven

Method of Purification

1. O Raghava, be outwardly active but inwardly inactive, outwardly a doer but inwardly a non-doer, and thus play your part in the world.

2. O Raghava, abandon all desires inwardly, be free from attachments and latent impressions, do everything outwardly and thus play your part in the world.

3. O Raghava, adopt a comprehensive view, characterised by the abandonment of all objects of contemplation, live in your innate Self, liberated even while alive (jivan-mukta), and thus play your part in the world.

4. Burn the forest of duality with the fire of the conviction, ‘I am the one pure Consciousness’ and remain happy.

5. You are bound firmly on all sides by the idea, I am the body’. Cut that bond by the sword of knowledge ‘I am Consciousness’ and be happy.

6. Discarding the attachment to non-Self, regarding the world as a partless (whole), concentrated and with attention turned inward, remain as pure Consciousness.

7. Remain always as pure Consciousness which is your constant (i.e. true) nature beyond the states of waking, dream and deep sleep.

8. O mighty-armed, be always free from mental concepts like the heart of a rock though not insentient like it.

9. Do not be that which is understood, nor the one who understands. Abandon all concepts and remain what you are.

10. Eliminate one concept by another and the mind by the mind and abide in the Self. Is this so difficult, O holy man?

11. Sever the mind, which has on account of its cares become red hot, with the mind which is like iron sharpened by the study of scriptures.

12. O Raghava, what have you to do with this inert and dumb body? Why do you feel helpless and miserable by joys and sorrows on account of it?

13. What a vast difference between the flesh, blood, etc. (composing the body) and you, the embodiment of consciousness! Even after knowing this why do you not abandon the idea of Self in this body?

14. The mere knowledge that this body is like a piece of wood or a clod of earth enables one to realize the Supreme Self.

15. How strange that, while the real Brahman is forgotten by men, the unreal called avidya (nescience) appears very real to them (lit. struts about before them).

16. It is again strange that while the Supreme Brahman is forgotten by men, the idea ‘this is mine’ called avidya is firmly held by them (lit. strongly confronts them).

17. When you do your work do it without attachment even as a crystal which reflects the objects before it (but is not affected by them).

18. The conviction that everything is Brahman leads one to Liberation. Therefore reject entirely the idea of duality which is ignorance. Reject it entirely.

Chapter Eight

Worship of the Self

1. If you separate yourself from the body and abide at ease in Consciousness you will become one (the sole Reality), everything else appearing (insignificant) like grass.

2. After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.

3. O Raghava, that by which you recognise sound, taste, form and smell, know that as your Self, the Supreme Brahman, the Lord of lords.

4. O Raghava, that in which beings vibrate, that which creates them, know that Self to be your real Self.

5. After rejecting, through reasoning, all that can be known as ‘non-truth’ what remains as pure Consciousness – regard that as your real Self.

6. Knowledge is not separate from you and that which is known is not separate from knowledge. Hence there is nothing other than the Self, nothing separate (from it).

7. ‘All that Brahma, Vishnu, Shiva, Indra and others always do is done by me, the embodiment of Consciousness’ – think in this manner.

8. ‘I am the whole universe. I am the undecaying Supreme Self. There is neither past nor future apart from me’ – reflect in this manner.

9. ‘Everything is the One Brahman, pure Consciousness, the Self of all, indivisible and immutable’ reflect in this manner.

 10. ‘There is neither I nor any other thing. Only Brahman exists always full of bliss everywhere.’ – meditate on this calmly.

11. The sense of perceiver and perceived is common to all embodied beings, but the Yogi worships the One Self.



1. When this assemblage of body, senses, etc. acts of its own accord there arises an idea ‘I am this.’ This is the jiva (ego) stained by the dirt of ignorance.

2. When the conviction that everything is the space-like (i.e. all pervasive) Consciousness becomes firm the jiva comes to an end like a lamp without oil.

3. Like a misguided Brahmin, who abandons his own nobility, and adopts the life of a Sudra, the Lord assumes the role of the jiva.

4. Just as a child sees an apparition (created by its own fancy), so also the stupid jiva creates, on account of delusion, this unreal body and sees it (as separate from him).

5. A child superimposes a (real) elephant on a clay elephant and plays with it; even so, an ignorant man superimposes the body, etc., on the Self and carries on his activities.

6. The picture of a snake does not cause fear of a snake when it is realised to be only a picture. Similarly when the jiva-snake is clearly understood there is neither misery nor the cause of misery.

7. The snake superimposed on a garland merges in it; so also the sense of separateness rising from the Self merges in the Self.

8. Although bracelets, etc. appear to be many, as gold they are one. Similarly although the adjuncts are many, the Self is really one.

9. Like the organs of the body and modifications of clay (i.e. vessels of clay) non-duality appears as duality (i.e. multiplicity) in the form of the moving and unmoving objects.

10. Just as a single face is reflected as many in a crystal, in water, or in ghee or in a mirror; so also the (one) Self is reflected in the (many) intellects (or minds).

11. Just as the sky is (i.e. appears to be) stained by dust, smoke and clouds, so also the pure Self in contact with the qualities of maya is (i.e. appears to be) soiled by them.

12. Just as metal in contact with fire acquires the quality of fire (namely heat), so also the senses, etc. in contact with the Self acquire the quality of the Self.

13. Just as the invisible Rahu becomes visible when it is seized by the moon (i.e., comes in contact with the moon), even so the Self is known by experiencing objects of perception.

14. When water and fire come together they acquire the qualities of each other. Even so when the Self and the inert body come together the Self looks like the non-Self and the non-Self looks like the Self.

15. Just as fire thrown into a large sheet of water loses its quality, so also Consciousness in contact with the unreal and the inert seems to lose its real nature and becomes inert.

16. The Self is realised in the body only with effort, like sugar from the sugarcane, oil from sesame seeds, fire from wood, butter from a cow and iron from stones (i.e. ore).

17. Like the sky seen in an unbroken crystal, the Supreme Lord of the nature of consciousness is seen (i.e. exists) in all objects.

18. Just as a big lamp kept inside a vessel made of precious stones illumines by its light both outside and inside, so also the one Self illumines (everything).

19. Just as the sun’s reflection in a mirror illumines (other things), so also the reflection of the Self in pure intellects illumines (other things).

20. That in which this wonderful universe appears like a snake in a rope is the eternal luminous Self.

21. The Self is without beginning or end. It is immutable Existence and Consciousness. It manifests space, it is the source of the jiva and higher than the highest.

22. The Self is pure Consciousness, eternal, omnipresent, immutable and self-effulgent like the light of the sun.

23. The omnipresent Self, the substratum of all, is non-different from the effulgent Consciousness like heat from fire. It can only be experienced (not known).

24. Pure Consciousness without intellect, the Supreme Self, the illuminator of all, the indivisible, pervading (everything) within and without, is the firm support (of all).

25. The Self is absolute Consciousness. It is pure awareness, undecaying, free from all ideas of acceptance or rejection and not limited by space, time or genus.

26. Just as the air in the universe pervades everything, so also the Self, the Lord, abides bodiless (in everything).

27. The Consciousness which exists in the expanse of earth, in the ornaments, in the sky and in the sun, exists also inside the worms lying in their shells under the earth.

28. There is neither bondage nor liberation, neither duality nor non-duality. There is only Brahman always shining as Consciousness.

29. Awareness is Brahman; the world is Brahman; the various elements are Brahman; I am Brahman; my enemy is Brahman; my friends and relatives are Brahman.

30. The idea of a consciousness and an object of consciousness is bondage; freedom from it is liberation. Consciousness, the object of consciousness and everything else is the Self; this is the gist of all systems of philosophy.

31. There is only consciousness here; this universe is nothing but consciousness; you are consciousness; I am consciousness; the worlds are consciousness – that is the conclusion.

32. That which exists and that which shines (i.e. is known to exist) are all the Self; anything else which seems to shine does not (really) exist. Consciousness alone shines by itself. Ideas of knower and known are idle postulates.



1. Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.

2. The bliss arising from the contact of the senses with their objects is inferior. Contact with the senseobjects is bondage; freedom from it is liberation.

3. Attain the pure state between existence and nonexistence and hold on to it; do not accept or reject the inner or the outer world.

4. Depend always on that true reality between the sentient and the inert which is the infinite space-like heart.

5. The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know.

6. Abandoning the ideas of seer, seen and sight along with latent desires (vasanas) of the past, we meditate on that Self which is the primal light that is the basis of sight.

7. We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence.

8. We meditate on that Self of consciousness, the bestower of the fruits of all our thoughts, the illuminator of all radiant objects and the farthest limit of all accepted objects.

9. We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.

10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep, he will directly experience undecaying bliss.

11. The rock-like state in which all thoughts are still and which is different from the waking and dream states, is one’s supreme state.

12. Like mud in a mud pot the Supreme Lord who is existence and space-like consciousness and bliss exists everywhere non-separate (from things).

13. The Self shines by itself as the one boundless ocean of consciousness agitated by waves of thought.

14. Just as the ocean is nothing but water the entire world of things is nothing but consciousness filling all the quarters like the infinite space.

15. Brahman and space are alike as to their invisibility, all-pervasiveness and indestructibility, but Brahman is also consciousness.

16. There is only the one waveless and profound ocean of pure nectar, sweet through and through (i.e. blissful) everywhere.

17. All this is truly Brahman; all this is Atman. Do not cut up Brahman into ‘I am one thing’ and ‘this is another.’

18. As soon as it is realised that Brahman is allpervasive and indivisible this vast samsara is found to be the Supreme Lord.

19. One who realises that everything is Brahman truly becomes Brahman; who would not become immortal if he were to drink nectar?

20. If you are wise you would become this (Brahman) by such conviction; if not, even if you are repeatedly told it would be (useless like offerings) thrown on ashes.

21. Even if you have known the real truth you have to practise always. Water will not become clear by merely uttering the word kataka fruit.

22. If one has the firm conviction ‘I am the Supreme Self called the undecaying Vasudeva’ he is liberated; otherwise he remains bound.

23. After eliminating everything as ‘not this’, ‘not this’, the Supreme Being (lit. state) which cannot be eliminated remains. Think ‘I am That’ and be happy.

24. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into ‘I am the meditator’ and ‘the other is the object of meditation’?

25. When one thinks ‘I am pure consciousness’ it is called meditation and when even the idea of meditation is forgotten it is samadhi.

26. The constant flow of mental concepts relating to Brahman without the sense of ‘I’ achieved through intense practice of Self Enquiry (jnana) is what is called samprajnata samadhi (meditation with concepts).

27. Let violent winds which characterise the end of aeons (kalpas) blow; let all the oceans unite, let the twelve suns burn (simultaneously), still no harm befalls one whose mind is extinct.

28. That consciousness which is the witness of the rise and fall of all beings, know that to be the immortal state of supreme bliss.

29. Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.

30. That which is immutable, auspicious and tranquil, that in which this world exists, that which manifests itself as the mutable and immutable objects -that is the sole consciousness.

31. Before discarding the slough the snake regards it as itself, but when once it has discarded it in its hole it does not look upon it as itself any longer.

32. He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.

33. Just as a statue is contained in a pillar (i.e. block) even if it is not actually carved out, so also the world exists in Brahman. Therefore the Supreme State is not a void.

34. Just as a pillar is said to be devoid of the statue when it has not actually been carved out, so also Brahman is said to be void when it is devoid of the impression of the world.

35. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.


The uproar for regional languages,particularly marathi has been for long & noisy.But,it was disheartening to see one political leader being beaten up by another for he tried to speak in “Hindi”.
This kind of regionalistic hatred & seperatist view is going to harm all those MARATHI people who are nowhere in agreement with the MNS or Shiv-Sena attitude.This kind of violent behaviour & venomous language
is just indicative of the kind of anger & discontent they have towards their own brethren.But,what is this much ado about? I never knew that Marathi is a seperate language from Hindi.The lingustic evolution of all Indian languages is from Devanagri script.Alas! Raj Thakrey does’nt have separate script for his dear MARATHI,he still has to use the script donated by HINDI.What futile discussion is this? Are we Indians just going to watch over all this and keep supporting this kind of hooliganism?
I will salute Raj Thakrey in honour if —he can develop a seperate script for MARATHI.
                                          — he stops watching all other movies except MARATHI.
                                          —he stops conversing with all those people who can’t speak/read/write MARATHI.
                                          —he should not seek treatment from Doctors who do not speak MARATHI.
                                          —he should not allow his children to be friends with other children who can’t speak MARATHI.
                                          —he should ensure that whatever he/his family uses must be created by people who speak MARATHI.
                                          —he should ensure that no business are set up in Maharashtra by people who can’t speak MARATHI.

This list can go on & on & on.These are just some of the feelings I have penned down after hearing what the non-marathis have to say.
But what are we doing? Are we free? are we indians? are we intellignet? are we educated? are we really concerned with the upliftment of state of our people.

VEDANTA says no knowledge is complete till you know that it is all permeated & perputated by one.the inexplicable one.The unnamed one.Thre is not TWO.the thinking that HINDI and MARATHI are TWO is erraneous,fellaceous.It is wrong presumption.There are more than a thousand instances where this similarity can be quoted.The twoness or dwait of the languages is seen by the eyes of the ignorant.

All languages are meant to converse not to create conflict.Language is meant to connect two individuals,while it is being used by the ignorant to condemn and to contradict
Can we not understand the very small fact that this all would unnecessarily breed hatred & anger amongst other Indians who respect MARATHI just as they respect HINDI.
What will he do with people like us who respect MARATHI like their own language,also SANSKRIT & also MALYALAM & also URDU!!!And this respect does not come from pseudo-regionalistic attitude but by reading the great works in the respective languages.
I do not think any sensible man with his head on his shoulders would allow himself or his children to enter this pool of hatred.

Will Raj Thakrey give heed to the KARMA laws?
they are the same in Marathi in Hindi & in all the spoken & unspoken languages.

Do You Know?-that you actually do not know.



It has been long that  I have been pondering over that what a human being means when he saya that “He knows”.Actually when anybody (including myself) says that he knows,he/she actually makes a supeficial assumption that he know the object in context while by knowing one just means that one has a collection of meagre facts about an object/subject.

VEDANTA actually describes knowing to be aware of the object in totality.Let’s take an example: I hand you over a key and ask you-do you know this?.You’ll probably say that-“Yes,I know it very well.It is a key”.Probably you’ll also tell that this belongs to this particular lock or maybe made of this metal.And that will be all???.What VEDANTA means by knowing is that you should know the key in totality.When it was made,when it will become redundant,what is its weight,how many kinds of elements it contains?etc..etc..etc..If this anology is applied to any subject/object which we say we know,we will realize that actually we do not know anything!!!.

WE SIMPLY DO NOT KNOW ANYTHING!!! The pinnacle of knowledge is just therealization that mere collection of few facts about something is not knowing.KNOWING is a lot more!

Now the bigger question that arises is Is it possible that we are able to know anything  in this world?Just anything?Because if we use the above mentioned criteria of “Knowing” to call that we know something than we do not know anything!Not our house,our car,our friends,our place,our people,our relatives.

Yes it is possible to know everything what is happening in the external world,provided we know the” KNOWER”.Or as the story of Shwetaketu appears in the upnishads where his father asks him-“Dear Shwetaketu,do you know that particular tattva ,by knowing which everything is known?”.Before asking this question his father shows him a ornament made of copper,then some flower vase made of copper &  then some wire made of copper.He asks them to name it.Shwetaketu names them to be ornament,flower vase & wire respectively.Rishi Uddalaka is not impressed,he says but what is it it actually?Do you know?.And promptly he replies nothing but COPPER dear father!

Yes!you are right.This is nothing but copper,which has taken various forms & shapes.But to the one who knows copper,it is nothing but COPPER!”In the same manner- Shwetaketu,do you know that particular tattva ,by knowing which everything is known?”.Shwetaketu realizes that he was just involved with display of his newly gained superficial knowledge of vedas but he far from tattva gyan.While actually he is far from enlightenment-NON-DUALITY.

We can only know once we know the KNOWER-or the object realizes that it is the subject himself.Because than only true knowing can occur.KNOWING the “what is?”.Because before knowing the knower it is like putting the horse before the cart.And this knowing does’nt require any collection of information/facts but requires shedding of the self-ignorance.

This story is a beautiful excerpt from the Upnishads-where the VEDANTA anaology of quantum Physics begins!!!

And it is so right when Raman Maharshi says-All knowing is self-knowledge!

KARMA-types & Anology

There has always been a discussion  about KARMA & its effects.I am just mentioning here a brief description of Types of Karma according to Advaita-Vedanta  from a beautiful weblog on the net.Worth reading.Hope you enjoy the lucidity of it.

Karma is primarily of four kinds :

1. Sanchita Karma (Sum Total Karma or “Accumulated actions” or the Arrows in the Quiver)

Sanchita Karma is the vast store of piled-up Karma accumulated in the preceding and in all other previous births and yet to be resolved.
In other words, it is the aggregate sum of yet unseen Karmas committed during innumerable previous existences. This is your total cosmic debt.
Every moment of your every day, you are either adding to it or you are reducing this cosmic debt. It is waiting to be fulfilled in your future births.
So unless and until the Sanchita Karma of a Soul is zeroed, it keeps on birthing in new physical bodies, in order to exhaust it’s balance Sanchita Karma.

2. Praarabdha Karma (Fructifying Karma or “Actions began; set in motion” or Arrows in Flight)

That portion of the Sanchita Karma destined to influence human life in one or the present incarnation is called Praarabdha.
In other words, Praarabdha Karma is Karmic Template (of that portion of Sanchita Karma) that is ripe enough to be experienced by you and alloted for this lifetime for you to work on.
If you work down your agreed upon debt in this lifetime, then more past debts will surface to be worked on. And that much Sanchita Karma gets dissolved.


3. Kriyamana Karma (Instant, Current Karma or “Being made” or Arrows in Hand)

Kriyamana Karma is the daily, instant Karma created in this lifetime and that we create in our life because of our free actions.
 It refers to those which are currently in front of us to decide or act on. This contributes to our Future Karma in a big way. They can also be worked off immediately.
 These are debts that are created and worked off – i.e. for example, you park your vehicle in a ‘No Parking Space’, you get caught and you are fined (punished) immediately.

While some Kriyamana Karmas bear fruit in the current life, others are stored for enjoying in future births.
Thus the Kriyamana Karma is classified into two sub-categories: Arabdha Karma – literally, ‘begun, undertaken;’ the Karma that is ‘sprouting’- and Anarabdha Karma – ‘not commenced; dormant’ or
 ‘The Seed Karma’. An example : two persons committ a theft and one of them get caught – Arabdha Karma – and the other one got away – Anarabdha Karma.
The thief who got caught, immediately starts to feel the effect of the cause or the reaction to his action; he gets caught and goes to jail.
The other robber who escaped, will have to experience, in this life or in a future one, the effect of this wrongful action.
4. Aagami Karma (Future Karma)

Aagami Karma is the Karmic Map that is coming, as a result of the merits and demerits of the present actions of your current birth.
In other words, it is the portion of Karma that is created because of the actions in the present life and that will be added to your Sanchita Karma.
If you fail to work off your debt, then more debts are added to Sanchita Karma and they become more Karmic Seeds and are served to you in more future lives.


Karma Anology:

In Vedantic Literature, there is a beautiful analogy. The Archer has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the Sanchita Karma; the arrow he has shot is Praarabdha Karma; and the arrow which he is about to shoot from his bow is Kriyamana Karma. The result of the arrow that he is about to shoot is the Aagami Karma.

Here is a modern example : You go on a motor bike ride and get into an accident. The accident is your Praarabdha Karma – your allotted Karma for this life out of the entire Sanchita Karma of your Soul. To bandage the wound in order to minimize your suffering would be your Kriyamana Karma. To set an intention to be more careful in the future would be your Aagami Karma. To buy a bike light and reflectors in order to avoid future accidents would also be your Kriyamana Karma.

Based on this description, it is generally thought that Praarabdha Karma is inevitable and should be suffered and endured. It has been likened to an arrow which, once shot from a bow cannot be taken back. The intention of this example is to really and only to show how strong the Praarabdha Karma is. It does not mean that there is no remedy at all. An eminent warrior can neutralise the arrow with another arrow and can escape from being its target.

Published in: on September 1, 2009 at 8:23 am  Comments (3)  

SACH KA SAAMNA-Are we ready to face the truth?

There is an ongoing debate in this country about the new reality show”SACH KA SAAMNA”,where the candiadte sits in the hot seat answering all kinds of questions pertaining to his personnel life.
The answers have been pre-recorded during a polygraphic test & the results are declared on the show.It is a big blow to the so-called cultured Indians that on the show the candidate makes very startling revealitions
which are simply not gulped down the throat by our so-called moral society.
Now.lets consider some basic facts-First of all whatever one thinks is against the so-called moral beliefs /cultural values is actually already non-existant.What is truth or SACH?according to Vedanta-Truth only exists!
The questions which have created such an uproar that even a question was raised in the parliament about the show.I find it funny that the country of Gautam Buddha,Krishna & Gandhi is so tormented by hearing the truth.
This is the basic problem that we Indians talk so much about the truth but we simply can’t stand it!!! Does anybody know what startling truthful revealations Gandhiji has made in his book-My experiments with truth?
Should we not ban the book,if we are so afraid of hearing the truth?Is truth only true if heard from the mouth of a Mahatma & not valid if told by an Ordianary Indian housewife? Do we not understand that even If an ordianary person can
hear,speak & think the truth he also deserves to be the Mahatma.
Further,why is there a much ado about nothing?Does anybody understand the basic fact that there are ceratin questions whcih if asked to anybody,( if that person commits to speaking the truth) will always be answered in an affirmative.
For example-This is a clear known fact that an average human being thinks about committing suicide at least 5 times in his life.
                An average married couple,male/female thinks about having a relation outside the wedlock
                An average son thinks of relvolting against his father and holds his father responsible for his misgivings.
                An avreage man is unhappy with his children and thinks that they would’nt take care of him during his old age.
                An avreage sexually mature man/women fantasize about other man/women even when married.
                Every human being holds somebody close to him responsible for his miseries in life.
                Almost every women has undergone some or the other degree of sexual abuse during her childhood.(This not tolerating the truth is the reason why most girls don’t reveal this to their parents)
                There is no man on this earth who has not thought of committing a crime.

These so-called revealitions are nothing but a temporary scraping of the dark areas of one’s psyche.I think that the country should now be more mature to understand that things happen and that too in your very neighbourhood
& even in your husband’s/wife’s mind.Big deal!!!
And those people who are objecting to the display of truth,are they ready to commit themselves & face the truth?The so-called leaders of our country.
The only aspect about the program is that I think that speaking of truth should not be done just for the sake of winning a prize or for money.TRUTH IS A VALUE IN ITSELF.Irrespective of anything!!!Do we not know about the story of
Raja Harishchandra?
Why speaking the truth should be limited to showing off the courage by sitting in the dais & in front of national TV.

It has to be there even while accepting the bribe,while trying to corrupt somebody & while telling your son that how truthful his father is?Then only I will call it SACH KA SAAMNA.

Published in: on August 29, 2009 at 7:06 am  Leave a Comment